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The fall of King Nebuchadnezzar Dan.4.28.29.30. By Henry Smith.The fall of King Nabuchadnezzer Dan.4.28.29.30. By Henrie Smith.
printed by Thomas Scarlet, 1591
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Dan. 4. 28. 28 While the word was in his mouth, a voice came from heauen, saying. O King Nabuchadnezzer, to thee be it spoken, thy kingdome is departed from thee. 29 And they shal driue thee from men and thy dwelling shall be with the beastes of the field, they shall make thee to eate grasse with the Oxen, and seuen times shall passe ouer thee, vntill thou knowest that the most highest God beareth rule ouer the kingdomes of men, and giueth to whomsoeuer he will. 30 The verie same houre was this thing fulfilled vpon Nabuchadnezzer, and hee was driuen from men, and did eate grasse as the ⟨image 3⟩Oxen, and his body was wet with the dew of heauen, till his haires were growne as Eagles fethers, and his nayles as birdes clawes.
From the 26. verse, to the end of this chapter, is laid down the pride, fall, and restitution of Nebuchadnezzar. The two first verses are like a banner of his pride, which show him in his ruffling as it were in the air, before he knew God, or him self. The three next verses are the discovery of his shame, which show him in his misery, as it were grovelling on the ground, after God had cooled his courage. The four last verses are the celebration of his recovery, which show him in holiness ⟨image 3⟩as it were rapt into heaven, & singing with the saints for joy, that God had brought him unto his knowledge, though it were through shame and trouble, and loss of all that he had seven years together. Of his pride we have heard already: yet because we are friends to vices, as we are to men, so long as they prosper and flourish, but when they decay and fall, then we shrink away, and are ashamed of them: so it may be, if ye could see pride take a fall, though ye love her well yet ye would forsake her, like a banquerout, when ye see that she can pleasure you no longer. Therefore ye shall see Nebuchadnezzar upon his feet again: before you beheld him upon his knees, that when ye see what a king he was in his galleries, and after find his servants ⟨image 4⟩in his palace, and his subjects in his throne, & himself like a beast in the wilderness, God may give you hearts to think a little of this sin, what it is which cost so dear, and is as common now in every house, as it was then in the Kings court.
FRom the 26. verse, to the end of this chapter, is layde downe the pride, fall, and restitution of Nabuchadnezzer. The two first verses are like a banner of his pride, which shewe him in his ruffeling as it were in the aire, before he knewe God, or him selfe. The three next verses are the discouerie of his shame, which shew him in his miserie, as it were groueling on the groūd, after God had cooled his courage. The foure last verses are the celebration of his recouerie, which shew him in holines ⟨image 3⟩as it were rapt into heauen, & singing with the saints for ioy, that God had brought him vnto his knowledge, thogh it were through shame and trouble, and losse of all that he had seuen yeeres togither. Of his pride we haue heard alreadie: yet because we are friendes to vices, as we are to men, so long as they prosper and florish, but when they decay and fal, then we shrink away, and are ashamed of them: so it may be, if ye could see pride take a fall, though yee loue her well yet ye would forsake her, like a banquerout, when yee see that she can pleasure you no longer. Therefore ye shall see Nabuchadnezzer vpon his feete againe: before you beheld him vppon his knees, that when ye see what a king he was in his galleries, and after find his seruants ⟨image 4⟩in his palace, and his subiects in his throne, & himself like a beast in the wildernesse, God may giue you heartes to thinke a little of this sinne, what it is which cost so dere, and is as common now in euerie house, as it was then in the Kings court.
After twelve months (saith Daniel) that is, twelve months after GOD had warned this king by dreams and by Daniel, to repent his sins, he was strutting in his galleries, and thought what sin should be next, as though he had never heard of dream or Prophet.
After twelue moneths (sayth Daniel) that is, twelue moneths after GOD had warned this king by dreames and by Daniel, to repent his sins, he was strouting in his galleries, and thought what sin should bee next, as though hee had neuer heard of dreame or Prophet.
By this computation of sin, wherein the months are observed so exactly, how long Nebuchadnezzar rebelled after he was warned, Daniel shows what a reckoning God keeps of our months, ⟨image 4⟩and weeks and days, which he gives us to repent, as he did to Nebuchadnezzar, & what an account we shall make of them, as Nebuchadnezzar did, though we count no more of our age then the child doth of his youth, & have done no more of our task at twenty then when we were but ten, nor at thirty then when we were but twenty, nor at forty then when we were thirty, yet we shall give account of moe hours in the day of judgement, & it shall be heavier to the old than to the young, to you which have the word, then to them which want it: and there is great odds between Nebuchadnezzar and us, for he which challenged Nebuchadnezzar for twelve months since he was warned, may challenge us of twelve years since we were warned, ⟨image 5⟩and yet we look not for so great punishment as fell upon Nebuchadnezzar for twelve months. Daniel names three twelve months, as though he would speak of a great matter, and shows how worthy Nebuchadnezzar was to be punished, because he might have reformed his life since he was warned: for there were twelve months between his dreams and his banishment. But that year wherein he had so many warnings and teachings, was as vain as the rest, and vainer then the years before: for now he should have bin a mourner like the king of Nineveh, when Jonah threatened destruction unto them.
By this computation of sinne, wherein the moneths are obserued so exactly, howe long Nabuchadnezzer rebelled after hee was warned, Daniel shewes what a reckoning God keepes of our moneths, ⟨image 4⟩and weekes and daies, which hee giues vs to repent, as he did to Nabuchadnezzer, & what an account wee shall make of them, as Nabuchadnezzer did, though we count no more of our age then the childe doth of his youth, & haue done no more of our taske at twentie then when we were but ten, nor at thirtie then when we were but twenty, nor at fortie then when wee were thirtie, yet we shall giue account of mo hours in the day of iudgement, & it shall be heauier to the old than to the young, to you which haue the word, then to them which want it: and there is great ods betweene Nabuchadnezzer and vs, for hee which challenged Nabuchadnezzer for twelue moneths since hee was warned, may challenge vs of twelue yeres since we wer warned, ⟨image 5⟩and yet wee looke not for so great punishment as fel vpō Nabuchadnezzer for twelue moneths. Daniel names three twelue moneths, as though he would speake of a great matter, and shewes how worthie Nabuchadnezzer was to be punished, because he might haue reformed his life since he was warned: for there were twelue moneths betweene his dreams and his banishment. But that yeare wherein hee had so manie warninges and teachinges, was as vaine as the rest, and vainer then the yeares before: for now he should haue bin a mourner like the king of Niniuie, whē Ionas threatned destruction vnto them.
But like a victor of a country returned from battle, to solemnize his triumph, first he decked his palace as brave as himself, and ⟨image 5⟩then he walks his stations in it, and when he hath set all things before him, which might make him forget God, and hoist himself in pride, like a serpent that would burst unless he discharged some of his poison, he breaketh out and saith, Is not this great Babel, which I have built by the might of my power, for the honour of my majesty? Wherein observe first what a glorious opinion this vain king had of his vain buildings. Secondly, how that he names himself the founder of them, as though he had done all without an help. Thirdly, that in all his works he sought nothing but vain-glory, as he witnesseth against himself, saying: which I have built for the honour of my majesty, not for the honour of Gods majesty, but for the honour of my ⟨image 6⟩majesty. So first that which he should have contemned, as Christ did the beauty of the temple, he admired it,1 and nothing seemed so glorious to him, as that which made him shameful to God. Secondly, that City which was built by Semiramis, he arrogateth to him self, and never joined the chief workmaster with him, but saith which I have built by the might of my power, when he should have said, by the might of Gods power.2 For unless God build the house, the builders (saith David) buildeth but in vain.3
But like a victor of a countrie returned from battell, to solemnize his triumph, first hee decked his pallace as braue as himselfe, and ⟨image 5⟩then hee walkes his stations in it, and when he hath set all things before him, which might make him forget God, and hoist himselfe in pride, like a serpent that would burst vnlesse he discharged some of his poyson, hee breaketh out and saith, Is not this great Babel, which I haue built by the might of my power, for the honour of my maiestie? Wherin obserue first what a glorious opinion this vaine king had of his vaine buildinges. Secondly, how that hee names himselfe the founder of them, as though he had done all without an helpe. Thirdly, that in all his workes hee sought nothing but vain-glorie, as he witnesseth against himselfe, saying: which I haue built for the honour of my maiestie, not for the honor of Gods maiestie, but for the honour of my ⟨image 6⟩maiestie. So first that which hee should haue contemned, as Christ did the beautie of the temple, hee admired it,1 and nothing seemed so glorious to him, as that which made him shamefull to God. Secondly, that Citie which was built by Semiramis, he arrogateth to him selfe, and neuer ioyned the chiefe workemaister with him, but saith which I haue built by the might of my power, when hee should haue sayd, by the might of Gods power.2 For vnlesse God build the house, the builders (saith Dauid) buildeth but in vaine.3
Lastly, that which he should have built for the honour of God, as the man built a chamber for the Prophet, he builded for his own honour, as our Nebuchadnezzars do. Therefore when all his pleasures ⟨image 6⟩were prepared like a feast, and he came to sit down at the banquet, it happened to him as to the churl in the Gospel, after he had filled his barns, when he came to sing in his hart, be merry my soul, that night his soul was taken from him and the devils made merry with it in hell: so he had feathered his nest, and began to crow upon his roof, Is not this great Babel, &c. As if he should say, Now Nebuchadnezzar, make thee merry, that hour his honour was taken from him, for a voice came down from heaven like the terrible hand which wrote upon the wall, when Baltazar sate at his banquet, and dashed his pride upon such a rock, that within an hour all his pomp and pleasures and treasures, suffered such a shipwreck, that his ⟨image 7⟩that his fall was more admired of all, than his glory and buildings were admired of himself. Thus all the joy, and pleasures, and glory of pride are spoken with a breath, and stopped with another.
Lastly, that which hee should haue builte for the honour of God, as the man built a chamber for the Prophet, he builded for his own honor, as our Nabuchadnezzers do. Therfore when al his pleasures ⟨image 6⟩were prepared like a feast, and he came to sit downe at the banket, it happened to him as to the churle in the Gospell, after hee had filled his barnes, when hee came to sing in his hart, be merrie my soule, that night his soule was taken from him and the deuills made merrie with it in hell: so hee had feathered his neast, and beganne to crowe vpon his roofe, Is not this great Babel, &c. As if hee should saie, Now Nabuchadnezzer, make thee merrie, that houre his honour was taken from him, for a voice came downe from heauen like the terrible hand which wrote vpon the wall, when Baltazar sate at his banquet, and dasht his pride vppon such a rock, that within an houre all his pomp and pleasures and treasures, suffered such a shipwracke, that his ⟨image 7⟩that his fall was more admired of all, than his glorie and buildinges were admired of himselfe. Thus all the ioy, and pleasures, and glorie of pride are spoken with a breath, and stopt with another.
Yo• have heard what the voice spake from earth, now you shall hear what the voice sounds from heaven. These three verses following declare this Kings fall, when and how, and from whom it was. While the words were yet, &c. there is the time. A voice, &c. there is the judge. O king, &c. there is the arraignment, Thy kingdom, &c. there is the judgement, He was driven from men, & lived with beasts in the wilderness, till his hairs were grown like Eagles feathers. There is the execution and manner of his punishment. First of time, While, &c.
Yo• haue heard what the voice spake from earth, now you shall heare what the voice sounds from heauen. These three verses following declare this Kinges fall, when and how, and from whome it was. While the wordes were yet, &c. there is the time. A voice, &c. there is the iudge. O king, &c. there is the arraignment, Thy kingdome, &c. there is the iudgement, He was driuen from men, & liued with beasts in the wildernes, till his haires were growen like Eagles feathers. There is the execution and maner of his punishment. First of time, While, &c.
As Daniel observed the time when Nebuchadnezzar sinned, so he observeth the time when Nebuchadnezzar is punished, as if God had lien in wait to catch him in his words, & take him at the trip: even as he watched Lots wife, when she looked back,1 and transformed her into a pillar of Salt, so soon as she looked behind. So now the Lord lay as it were in the scout, to watch when Nebuchadnezzar spake treason, and to apprehend him upon it. O Nebuchadnezzar, thou hast vaunted these twelve months, since I warned thee, and I made as though I heard not, but suffered thee to do and speak thy pleasure, and vauntest thou still? Surely, thou shalt scape me no longer, I will not hear a word more against mine honour: so he cut ⟨image 8⟩cut him off while the words were in his mouth, and propoundeth the words of judgement against him. If you mark the time when the voice spake from heaven, you may see three wisdoms of God, first God takes him in his fault, that he might see his fault,2 as Jeroboam was stricken when he stroke the Prophet, that he might know why he was stricken. Then he takes him suddenly, because he contemneth his warning, as the fire came upon Sodom while they contemned Lots warning.3 Thirdly, God takes him where he is pleasantest, & lustiest, & safest, in his palace, which was like a castle, as he took Herod, when his guard stood by him,4 that he might see that nothing can guard him from God, but God must guard him from danger, or else Princes ⟨image 8⟩be not safer than subjects: so though a man sin often, and steal his sins as it were without punishment, yet at the last he is took napping while the wickedness is in his hand: as the Jews were,5 while the quails were in their mouths, and his day is set when he shall pay for all, whether it be after twelve months, or twelve years, whensoever it cometh, it will seem to soon. Vengeance doth stay till sin be ripe, & watch the time when they are most occupied: then judgement steps forth, like the Angel to stop Balaam in his way.6 Because the punishment is more terrible and grievous when they look not for it (for the worst that is, wish like Balaam to die the death of the righteous) therefore God will cross them in that:
As Daniel obserued the time when Nabuchadnezzer sinned, so he obserueth the time when Nabuchadnezzer is punished, as if God had lien in wait to catch him in his words, & take him at the trip: euen as hee watched Lots wife, when she looked backe,1 and transformed her into a piller of Salte, so soone as shee looked behinde. So now the Lord laie as it were in the scout, to watch when Nabuchadnezzer spake treason, and to apprehend him vpon it. O Nabuchadnezzer, thou hast vaunted these twelue moneths, since I warned thee, and I made as though I heard not, but suffered thee to doe and speake thy pleasure, and vauntest thou still? Surely, thou shalt scape me no longer, I will not heare a worde more against mine honour: so hee cut ⟨image 8⟩cut him off while the wordes were in his mouth, and propundeth the wordes of iudgement against him. If you marke the time when the voice spake from heauen, you may see three wisedomes of God, first God takes him in his fault, that hee might see his falt,2 as Ieroboam was stroken when hee stroke the Prophet, that he might knowe why he was stroken. Then he takes him sodenly, because hee contemneth his warning, as the fire came vpon Sodome while they contemned Lots warning.3 Thirdly, God takes him where he is pleasantest, & lustiest, & safest, in his pallace, which was lyke a castle, as hee tooke Herod, when his gard stod by him,4 that he might see that nothing can garde him from God, but God must garde him from danger, or else Princes ⟨image 8⟩be not safer than subiects: so thogh a man sin often, and steale his sins as it were without punishment, yet at the last he is took napping while the wickednes is in his hand: as the Iewes were,5 while the quailes were in their mouthes, and his day is set when he shall pay for al, whether it be after twelue moneths, or twelue yeares, whensoeuer it commeth, it will seeme to soone. Vengeance doth stay till sinne be ripe, & watch the time when they are most occupied: then iudgement steps foorth, like the Angell to stoppe Balaam in his way.6 Because the punishment is more terrible and greeuous when they looke not for it (for the worst that is, wish like Balaam to die the death of the righteous) therefore God will crosse them in that:
